Carl R. Trueman, The Rise and triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to Sexual Revolution (aff). Wheaton, Illinois: Crossway, 2020. 425 pages.
Carl Trueman begins with this quote: “I am a woman trapped in a man’s body” (19). He asks why anyone would make such a statement and how society could accept it without question or consternation. Trueman then begins extensive work outlining what has led Western society to the point that transgenderism, the LGBTQ+ community, and the sexual revolution have become so prominent. He notes, this phenomenon did not just “happen.” It is the consequence of years of efforts, writing, and philosophizing by people who opposed the traditional view of God.
This book is thought provoking. It is also somewhat dense. Trueman is a good writer, and he makes many quote-worthy statements. But for those unversed in scholarly writing on ethics or philosophy, parts of it may be tough slugging. I read it as a part of my family’s book club. My two sons who have PhDs in apologetics and my cousin who has a PhD in ethics participated. We all agreed it is not an easy read, but it is informative and enlightening.
This book is more than 400 pages long, so I cannot summarize all the author’s arguments. I will simply highlight a few of his most compelling points.
He begins by stating, “At the heart of the book lies a basic conviction: the so-called sexual revolution of the last sixty years, culminating in its latest triumph—the normalization of transgenderism—cannot be properly understood until it is set in the context of a much broader transformation in how society understands the nature of human selfhood. The sexual revolution is as much a symptom as it is a cause of the culture that now surrounds us everywhere we look, from sitcoms to Congress” (20).
Trueman draws on three philosophers/ethicists in particular: Charles Taylor, Phillip Rieff, and Alasdair MacIntyre (26). Each of these men’s work makes significant contributions to the discussion. Taylor discusses “expressive individualism,” which describes how people find meaning and their identity in the way they express their feelings and desires (46). Expressive individualism also explains why it matters to people, for instance, if a baker declines to bake a cake for their same-sex wedding. If our sense of wellbeing is tied to people’s view of us, then to reject a wedding is to reject people and their sense of worth. Taylor talks about the triumph of the therapeutic as well as the “social imaginary,” the way people view reality (36-37).
Trueman analyzes why it is not enough in today’s society to be merely “tolerant” of differing opinions or lifestyles (51-53). He notes that people believe they have the “right to psychological happiness,” and anyone who challenges their happiness is acting immorally or even illegally (55). Taylor also addresses the “politics of recognition” (56). He notes that “individual identity is truly a dialogue” (58). He adds, “. . . identity requires recognition by another. . . Recognition thus becomes a life-and-death struggle” (60). Trueman touches on the concept that people today look for “dignity.” They demand to be treated and accepted in a manner that affirms their lifestyle choices (69).
Rieff makes some interesting comments about first, second, and third world cultures (75). He claims the West is now in a third world, which means it has no outside, objective source for its values and morality. First and second worlds acknowledge God or some form of objective standard to which people generally adhere. But third worlds must argue and promote whatever society believes to be right. Trueman notes, “The abandonment of a sacred order leaves culture without a foundation” (77). He concludes that as a result, “ethics becomes a function of feeling” (79).
MacIntyre discusses “emotivism,” which purports that all value statements are simply expressions of personal preference. Of course, in such a culture the one with the loudest voice is dominant.
Trueman touches on numerous issues, many of which were new to me. He discusses “anticulture” and “deathworks” (88, 96). He claims that “forgetfulness” is characteristic of the third world (100). In modern society, history is viewed as a tool the existing hierarchy uses to oppress and control others, so history must be re-written. He also notes that abortion is the greatest act of barbarism, because it profanes what the second world regarded as sacred (101).
Trueman goes into a lengthy examination of how modern Western society arrived at its present condition. He points to philosophers such as Jean Jacques Rousseau, Nietzsche, Karl Marx, Charles Darwin, and Sigmund Freud as exerting enormous influence on modern culture. Each peeled God away from culture and made people the center of the universe. They often painted the Church as oppressive, preventing people from expressing their true selves.
Trueman also examines poets such as Wordsworth, Shelly, and Blake as radicals who sought to purge society of Christianity’s influence. Happiness then became the purpose of morality. Whatever made people happy was moral and whatever prevented people from being happy was immoral (153). He notes, “The revolution that the world needs is essentially sexual and irreligious at its core, for it is in the affirmation of free love and the rejection of institutionalized religion that true liberty and personal authenticity are to be found” (157).
Trueman includes a fascinating study of Nietzsche and Marx. To them, everything was political and related to power (196). This perspective led to many of today’s issues, including leveraging sex and childhood for political power. Trueman notes that the self was first psychologized, then psychology was sexualized, and lastly sex was politicized (221). Trueman discusses critical race theory in the context of these shifting cultural views (226). He also discusses how Marx and Freud were wedded together to fashion much of what the New Left champions today (230).
Because people’s well-being has been psychologized, words and anything else that threatens people’s happiness must be restricted (251). Trueman points out that many of the theorists who have exerted a huge influence on society have a general disdain for ordinary people (253).
The inevitable result of such thinking is that the family is viewed as a vehicle for abuse and tyranny (262). Society’s institutions and history must be torn down and new structures erected. Free speech does not extend to those who question or oppose the new ideology (337).
Trueman makes some interesting observations about the LGBTQ+ movement. For example, he sees the L and G movements as inherently in opposition to each other. He also notes that the transgender movement is in enormous conflict both with the feminist movement and the L and G movements. He includes interesting quotes on how feminists feel about biological men assuming they are women if they feel a particular way. He also points out that gay men and women argue that they are “made” the way they are, yet transgenderism asserts that our bodies don’t determine who or what we are. He also notes that transgenderism makes homosexuality more tenuous, as biological males who have effeminate tendencies are now encouraged to change their gender rather than be a gay male. Trueman notes, “And it is here that the real Achilles’ heel of the movement is likely to be found. It is easy to imagine that, in thirty or forty years’ time, adults who were used as, in effect, experimental subjects for their parents’ trendy gender ideology and subsequently had their minds, bodies, and lives traumatized by medical treatment, will sue their parents, the doctors, and the insurance companies who financed the whole mess. Without wishing to sound too much like a Marxist, it is likely at that point that capital will determine the future shape of the morality of gender ideology, and transgenderism will become a minority interest once again” (398).
Trueman makes some suggestions for how the Church can respond to the current cultural situation. He notes that much of what society is longing for, such as community, the Church is perfectly situated to provide. He notes that the Second Century may well provide the precedent for the Church going forward (406).
This book is fascinating. It is written from a Christian perspective, but the author attempts to remain as dispassionate as possible in his presentation. He seeks to demonstrate how society has shifted so dramatically that what would have been considered abhorrent in the past is now commonplace. He also shows the futility and devastation that occurs when people are driven by selfish desires instead of biblical, godly standards. Rather than setting people free, the removal of moral constraints leads to destruction, both of individuals and societies. Trueman notes that no society has been able to last that did not have some standard upon which to evaluate right and wrong. Without a foundation, society inevitably crumbles. Certainly, this state of society offers an opportunity for the Church. But Christians must educate themselves on how society thinks today. As Trueman points out, in a third world, simply referencing the Bible is not enough, for large swaths of society no longer see Scripture or God as being authoritative or relevant.
It is also interesting to note that people who have been largely discredited have nevertheless been influential. Most of Freud’s ideas have been dismissed, yet his sexualization of society remains popular. He said what everyone seemingly wanted to hear, and when the theory undergirding his message was swept away, people held on to his conclusions anyway. The same could be said of Darwin. Though several of his theories have been discredited, many people still like his conclusions. It is therefore fascinating to see how people base their lives on how they feel rather than on objective truth.
This book is dense and not for the fainthearted! It is also disturbing in places, as it lays bare a society that has clearly lost its way. It can be alarming to think about the challenges that lie ahead for parents raising their children in this society. The book is written at an academic level, and Trueman cites authors and philosophers that may be unfamiliar to readers. Nevertheless, I was pleased to see a scholarly book tackling today’s societal issues. I recommend it!
Rating: 3
